The Gnostic Influences in Early and Recent Christian Doctrine file:///C:/Users/James%20Heffernan/Desktop/BackUp%20J.Heff/D/Dad... James D.

Heffernan Course: Philosophy - World Religions The Meaning of Gnosticism The Development of Dualism in Gnostic Thought Jesus Be comes "The Word" Recent Discoveries Conclusion: The Church Rejects Gnosticism The Meaning of Gnosticism Gnosticism was a religious movement that had it's origins in the Hellenic and Ro man Near East (Hellenism refers to the influence of ancient Greek philosophy and culture, which spread throughout the Mediterranean world after the conquests of Alexander the Great in the fourth century BC.). Gnosticism is sometimes referre d to as a Hellenization (corruption) of Christianity. The word gnosis signifies that the Gnostic knows. He doesn't know because he gradually learned; he knows b ecause the "revelation" has been given to him. He does not believe, for faith is inferior to gnosis. The most important aspect of Gnosticism is that it is a rel igion of saving knowledge. The mythology and speculation are devoted to freedom. The Gnostic approach to life in general can be described as passionate subjecti vity. Gnostic doctrine is said to have originated out of apocalyptic Judaism. "T he four (seasons), the seven (days), and the thirties (in one month) of Gnostic thought all indicate they were derived from the calendrical concern of apocalypt ic Judaism." 1 The creation of Gnostic systems was strongly influenced by the Ea st (Iran) for those who had been shaken by Judaism and therefore welcomed a revi sion. These systems are ascribed to Simon Magus, Menander and Saturninus. They a ll agree that evil angels made the world and have oppressed the divine principle . The intervention of a savior (Magus, Menander, Christ (for Saturninus)) upon t hese angels did occur. The angelic-creation deception-divine intervention resemb les heterodox Judaism in the extreme sense. 1.. Grant, R. M., Gnosticism and Ear ly Christianity. Columbia University Press - New York, 1959 (p. 42). The Development of Dualism in Gnostic Thought The Old Testament was re-written, so to speak, by the gnostic men whose hopes fo r apocalyism were sought in dualistic gnosis, rather than the prophecy of the Ol d Testament. The heavenly world was populated by hostile spirits called archons or other planets. Commandments were given to man to free him from slavery to the se law-giving angels. The law-giving angel most high is Yahweh. Therefore, they regarded the violation of his laws as a positive duty. In order to achieve perfe ct knowledge, they had to pass through every kind of existence invoking appropri ate angels. It is said that Christ is at home in the highest heaven above. Accor ding to Gnostic thought, in order to gain control over these archons, one must k now the passwords and be able to address them by name, as Christ did at His Asce nsion. If they cannot achieve this experience, their souls will transmigrate int o other new bodies until the total experience is completed. Death is the escape from earth and it's creator; only through it could one's soul possibly reach the highest heaven. The dualistic development of Gnosticism contained a radical anti-semitic movemen t and the rejection of apocalyptic thinking. Since Yahweh sends rain and thunder , his actions seem rather unequal. The Gnostic explanation concerning Adam and E ve says that Yahweh deserves to be cursed because he himself cursed the serpent which gave the first man the knowledge of good and evil. It is plain that the Gn ostics are radically anti-semitic yet they continue to re-write the Old Testamen t... "Since the most militant anti-semites are ex-Jews, what seemed to have happ ened is that a movement arose against apocalyptic Judaism attracting Gentiles. C hristianity was saved from dualistic gnosis because it insisted upon retaining t he Old Testament, retaining also the doctrine of the goodness of the created wor ld." 2 This doctrine of the unity of God meant that the created world was under

His control. The main difference seperating the philosophical theology of Christ ianity and Gnosticism is the attitude each one takes toward the world. For any G nostic, the world is really hell (evil). For Christians, the world is one which God made; a world whose history He governs. 1 of 3 6/19/2010 7:56 PM

The Gnostic Influences in Early and Recent Christian Doctrine file:///C:/Users/James%20Heffernan/Desktop/BackUp%20J.Heff/D/Dad... 2.. Grant, R. M., Gnosticism and Early Christianity (p. 118). Jesus Becomes "The Word" "Gnosticism in early Christianity reflects the picture of Jesus not as an enthus iast for apocalyptic eschatology but as the Word and Name of God. St. Paul's deemphasis of apocalyptic eschatology is evident with the reference to Christians already living in the heavens." 3 The Church has already ascended into heaven in order to make the wisdom of God known to the powers there. The warfare of the G nostics is used against the powers, against the world rulers of darkness, and ag ainst the wicked spiritual beings in the heavens. This interst in cosmology come s from a need to denounce the god of this world who is now called Satan. The vie w of the world is permanently subject to the hostile angels; "nature" is inheren tly evil because it was created by evil powers. "Everything in the world - the l ust of the flesh and the lust of the eyes and the pride of life - is not of the Father but of this world. And the world is passing away, as is its' lust; but he who does the will of God remains forever." First Epistle of John (2.16-17) St. Ignatius has written an excellent explanation about the highest archon (evil pow er) who teaches a wicked doctrine in his efforts to tear Christians apart and to corrupt their minds away from God. By the birth and death of the Lord Jesus, th e old Kingdom was being destroyed and everything was being shaken. The process o f destruction continues on earth as it does in heaven. When Christians come to w orship, the powers of Satan are being destroyed. Ignatius, as we can see, comes closest to the gnostic way of thinking. 3.. Jonas, Hans., The Gnostic Religion. Beacon Press - Boston, 1958 (p. 146). Recent Discoveries In recent years, two gospels of major importance have been made available that s how the differences between the Christian and Gnostic interpretations of Jesus. "The gospel of St. Thomas is a collection of sayings which constitute the secret revelation given by Jesus to his disciples after the resurrection." 4 First of all, the Old Testament and its eschatology have been eliminated. The Kingdom of God is no longer identified with an eschatological theme but instead as a presen t spiritual reality. In Thomas, the secret revelation of the "Living One" replac es the gospel story of the life, death and resurrection. "The gospel of St. Thom as offers no hope, eschatological or otherwise, to mankind as a whole. Gnostic s ectarianism replaces the life of the Church." 5 The other gospel is the gospel of Phillip. In it is found bits of Gnostic myth a nd sayings of Jesus. Also discussed are different sacred rites such as Baptism, Eucharist, and Marriage. One important feature of Phillip is the relation made o f the Gnostic to the Jew and Christian."If one becomes a Gnostic Christian, he l eaves both the Gentile and Judiasm world behind. A Hebrew is one who has not rec eived the Lord. Christians are those that do not understand that Christ containe d everything in a mystery which meant he revealed himself not as he was but as m en could see Him." 6 This meant that ordinary ideas regarding the origin, life a nd end of Jesus on earth are often wrong. Also, those who say that Mary became p regnant of the Holy Spirit are wrong because no female being ever became pregnan t from another female (the Holy Spirit). 7 Phillip says the Lord has two fathers , one of them is his "Father in heaven." During his life, Jesus was accompanied by three Mary's: His mother, His sister, and Mary Magdalene. Finally, those who say that the Lord first died and then rose are wrong because anyone who does not attain the resurrection will die."If anyone does not first receive resurrection , while he is still alive, he receive nothing at death." 8 Another Gnostic gospel recently published in the 1950's deserves mention. This i s the gospel of Mary (Magdalene). Again, like the others I have mentioned, it re

places apocalyptic eschatology with Gnostic inwardness. "The Kingdom of God with in (Luke) is replaced by the inner Son of Man who resembles the inner man or the inner Christ of the apostle Paul." 9 Conclusion: The Church Rejects Gnosticism To me, the Gnostic gospels want to remove apocalyptic elements from the Christia n gospel and treat eschatology as already realized. In conclusion, I want to exp lain the role of the Church in combating Gnosticism and the basis of it's disagr eement. Under the leadership of the Roman Church, the rule of God over history a nd nature was good. Orthodox Christians held that this world is neither heaven o r hell. The Gnostic emphasis upon salvation as an escape did not provide a good enough answer to the problem of human existence. The significance of the rejecti on of Gnosis by the Church and Synagogue was based on the worship of God, Maker of heaven and earth. The Church insisted that the story of Jesus could not be un derstood in only symbolic terms. The evangelist who comes close to Gnosis, but r ejects it, is John: 2 of 3 6/19/2010 7:56 PM

The Gnostic Influences in Early and Recent Christian Doctrine file:///C:/Users/James%20Heffernan/Desktop/BackUp%20J.Heff/D/Dad... "God so loved the world that he gave his only Son, so that all who believe in Hi m might not perish but have everlasting life." John (3.16) 4.. Grant, R. M., Gno sticism and Early Christianity (p. 183). 5.. Ibid., p. 189. 6.. Ibid., pg. 191-1 92. 7.. The word for Spirit is therefore feminine, as in the Gospel of the Hebre ws, and presumably comes from a Semitic language. 8.. Gospel of Phillip (pgs. 21 and 90). 9.. Grant, R.M., Gnosticism and Early Christianity. (p. 196). BIBLIOGRAPHY Grant, Robert M., Gnosticism: An Anthology. Collins-St. James Place , London, 1961. Jonas, Hans, The Gnostic Religion. Beacon Press - Boston, 1958. Grant, Robert M., Gnosticism and Early Christianity. Columbia University Press New York, 1959. 3 of 3 6/19/2010 7:56 PM